The Vatican Information Service is a news service, founded in the Holy See Press Office, that provides information about the Magisterium and the pastoral activities of the Holy Father and the Roman Curia...[+]

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Thursday, December 22, 2005

- Appointed Bishop Jose Luis Mollaghan of San Miguel, Argentina, as metropolitan archbishop of Rosario (area 13,500, population 1,700,000, Catholics 1,501,620, priests 226, permanent deacons 2, religious 268), Argentina. The archbishop-elect was born in Buenos Aires, Argentina in 1946, he was ordained to the priesthood in 1971, and consecrated a bishop in 1993. He succeeds Archbishop Eduardo Vicente Miras, whose resignation from the pastoral care of the same archdiocese, the Holy Father accepted, upon having reached the age limit.

- Appointed Cardinal Javier Lozano Barragan, president of the Pontifical Council for Health Care Ministry, as his special envoy to celebrations for the 14th World Day of the Sick, due to be held in Adelaide, Australia on February 11, 2006.NER:NA/.../... VIS 20051222 (160)

VATICAN CITY, DEC 22, 2005 (VIS) - Archbishop Silvano Tomasi C.S., apostolic nuncio and chief of the Holy See delegation to the sixth Ministerial Conference of the World Trade Organization (WTO), held in Hong Kong, China, from December 13 to 18, delivered a talk to delegates on the final day of the meeting. The text of the archbishop's English-language address was made public today.

The aim of Archbishop Tomasi's talk was "to recall that the system of international trade regulations must become a means to reach farther objectives, among them the fundamental goal of the integral development of all individuals and the reduction of poverty."

Quoting the Pope's reference to the Hong Kong conference during his recent meeting with members of the Food and Agriculture Organization of the United Nations, the archbishop said: "The Holy See is confident that a sense of responsibility and solidarity with the most disadvantaged will prevail, so that narrow interests and the logic of power will be set aside."

"The Holy See recognizes," he went on, "the benefit of an equitable and participatory multilateral system of trade relations directed to attaining and developing the common good. ... Protectionism too often favors already privileged segments of society. Effective multilateralism, on the other hand, is an inclusive process which acknowledges that at the core of all social and economic relations, and hence of trade relations, is the human person, with dignity and inalienable human rights. Therefore, a rules-based trade system or, better, a fair system of trade rules is indispensable, ... shaped according to the level of economic development of the member States and giving explicit support and special and differential treatment to the poorest countries."DELSS/TRADE SYSTEM/TOMASI:HONG KONG VIS 20051222 (290)

VATICAN CITY, DEC 22, 2005 (VIS) - This morning in the Clementine Hall, the Holy Father held his traditional annual meeting with the cardinals, archbishops, bishops and members of the Roman Curia for the exchange of Christmas greetings.

In his address, Benedict XVI mentioned "the great events that profoundly marked the life of the Church," such as: the death of John Paul II, World Youth Day in Cologne, Germany and the celebration of the 40th anniversary of the closing of Vatican Council II.

Benedict XVI pointed out that no Pope had written as many texts as John Paul II, or visited "the whole world and spoken directly to human beings of all continents. Nonetheless, in the end, his was a journey of suffering and silence," and from this cathedra, Pope Benedict added, "he taught us an important lesson."

Speaking of John Paul II's last book, "Memory and identity," the Pope explained how "it left us with an interpretation of suffering that was not a theological or philosophical theory, but a fruit matured over a personal journey of endurance which he underwent, supported by faith in the crucified Lord." In this work, Benedict XVI went on, the late Pope "shows how deeply touched he was by the spectacle of the power of evil during last century." Faced with the dilemma of whether some limit against evil exists, the response from his book is: "divine mercy."

"Of course we have to do all we can to alleviate suffering and to prevent the injustice that causes the suffering of the innocent," said Benedict XVI. "Nonetheless, we must do everything possible for human beings to discover the meaning of suffering, to accept suffering and to unite it to Christ's suffering. In this context, he emphasized how the worldwide response to the Pope's death became a recognition of his complete submission to God for the sake of the world.

On the subject of World Youth Day in Cologne, which was held in August, the Holy Father indicated that the theme of that event, "We have come to adore Him," contained two distinct images: that of pilgrimage, of man who "goes in search of truth, of just life, of God," and that of adoration. This word, he added, takes us through to October's Synod of Bishops on the Eucharist, and the Year dedicated to this Sacrament.

"It moves me to see," the Pope continued, "how the joy of Eucharistic adoration is increasing throughout the Church, and how its fruits are appearing. During the period of liturgical reform, Mass and Eucharistic adoration outside of Mass were often seen as being in opposition." However, "receiving the Eucharist means adoring Him Whom we receive."

Benedict XVI then offered some reflections on the 40th anniversary of the closure of Vatican Council II, considering the outcomes of the event and how it had been received.

"Problems in its reception," he said, arose from "two contrasting interpretations: ... the interpretation of discontinuity and rupture," which found favor among the media and a certain segment of modern theology, and "the interpretation of reform," of renewal and continuity within the one Church. The former of these two interpretations, said the Pope, "risks leading to a fracture between pre-conciliar Church and post-conciliar Church."

As for "the interpretation of reform," Benedict XVI recalled "Pope John XXIII's well known words, ... when he said that the Council 'wishes to transmit doctrine pure and whole, without attenuating or falsifying it." It is necessary, added Pope Benedict, "for this certain and unchangeable doctrine, which must be faithfully respected, to be more deeply studied and presented in a way appropriate to the needs of our time."

"It is clear that the commitment to express a particular truth in a new way calls for fresh reflection and for a new and living relationship with that truth. ... In this sense, the plan proposed by John XXIII was extremely demanding, just as the synthesis of faithfulness and dynamism is demanding. But wherever this interpretation has been the guideline for the reception of the Council, there new life has grown and new fruits have matured. Forty years after the Council, ... the positive aspects are greater and more vibrant than they appeared in the years around 1968."

Benedict XVI then went on to observe how Paul VI, in closing the Council, indicated "a specific motivation for which the 'interpretation of discontinuity' could appear to be the more convincing. In the great debate concerning the human being that characterizes modern times, the Council had to dedicate itself specifically to the subject of anthropology," to raise questions "on the relationship between the Church and her faith on the one hand, and man and the modern world on the other." In other words, "the Council had to find a new definition of the relationship between the Church and the modern age."

The Pope outlined the difficulties that have marked this relationship: including the trial of Galileo, the French Revolution, the clash with liberalism, the two world wars, and without overlooking the ideologies that gave rise to nazism and communism, or the questions raised by scientific progress and the historical and critical interpretation of Holy Scripture.

"It could be said that three tiers of questions were formed that now awaited a response: ... a new definition of the relationship between faith and modern science; ... a new definition of the relationship between the Church and the modern State, ... which is associated more generally with the problem of religious tolerance; ... and a new definition of the relationship between the Church and the faith of Israel."

The Holy Father indicated how all these sectors risked giving rise to some form of discontinuity which, nonetheless, was not without a certain continuity of principles. "It is precisely in this continuity and discontinuity at various levels that the true nature of reform lies. And in this process of novelty in continuity we found we had to learn to understand, in more concrete terms than before, that the Church's decisions regarding contingent things (for example, certain forms of liberalism or the liberal interpretation of the Bible) had themselves to be contingent, precisely because they referred to a particular real situation which was itself changeable. We had to learn to recognize that, in those decisions, the lasting element was expressed only by principles, principles that remained in the background and motivated decisions from within."

Benedict XVI then dwelt on the subject of religious freedom and recalled that Vatican Council II, recognizing an essential principle of the modern State and adopting it with a Decree on religious freedom, returned to the most profound heritage of the Church. ... The ancient Church's natural practice was to pray for emperors and political leaders, considering this to be her duty but, ... she refused to worship them, and thus clearly opposed the religion of State. ... A missionary Church, knowing she is held to announce the message to all peoples, must commit to the freedom of faith."

"Vatican Council II, with the new definition of the relationship between the faith of the Church and certain essential elements of modern thought, reconsidered and even corrected certain historical decisions. But in this apparent discontinuity, [the Church] actually maintained and deepened her intimate nature and her true identity." Yet "those who expected that with this fundamental 'yes' to the modern age, all tensions would melt away, and that this 'openness to the world' would render everything harmonious, had undervalued the interior tensions and contradictions of the modern age."

"In our time too, the Church remains 'a sign of contradiction.' ... The Council could not seek to abolish this Gospel contradiction in the face of the dangers and the errors of mankind. What it did seek to do was to set aside erroneous and superfluous contradictions and present to our world the requirements of the Gospel in all its greatness and purity."

He concluded: "The step taken by the Council towards the modern age ... is part of the perennial problem of the relationship between faith and reason, which is presented in ever new forms. ... And so, today, we can turn our gaze back with gratitude to Vatican Council II: if we read and accept it guided by a correct interpretation, it can become a great force in the ever necessary renewal of the Church."AC/CHRISTMAS GREETINGS/ROMAN CURIA VIS 20051222 (1400)

VATICAN CITY, DEC 22, 2005 (VIS) - Made public yesterday afternoon were the words pronounced by Benedict XVI at the end of a concert given in the Sistine Chapel on December 20 by the "Cappella Musicale Pontificia," also known as the Sistine Choir.

"On the night the Savior was born," the Pope told members of the choir, "the Angels announced the birth of Christ to the shepherds with the words: 'Gloria in excelsis Deo et in terra Pax hominibus.' Tradition has always held that the angels did not simply speak as men do, but that they sung and that theirs was a song of celestial beauty revealing the beauty of heaven. Tradition also holds that choirs of unbroken voices can help us to feel the resonance of angelic song. And it is true that in the music of Sistine Chapel, in the great liturgies, we can feel the presence of a celestial liturgy, a small taste of the beauty by which the Lord wishes to communicate His joy.

"Indeed, praise of God calls for song," said the Holy Father. "For this reason, your contribution is essential to the liturgy; it is not some marginal adornment, quite the contrary, the liturgy requires this beauty, it needs song in order to praise God and to bring joy to the participants."

The Pope concluded: "I would like to thank you with all my heart. The liturgy of the Pope, the liturgy of St. Peter, must be an exemplary liturgy for the world. You know that today, through television and radio, many people all over the world follow this liturgy; from here they learn ... what the liturgy is and how it must be celebrated. That is why it is so important, not only that our masters of ceremonies show the Pope how to celebrate the liturgy well, but also that the Sistine Chapel should be an example of the beauty of song in praise of God."AC/SONG:LITURGY/SISTINE CHOIR VIS 20051222 (340)